The previous article ended with the paragraph that read, “The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.”
Tsab xov xwm yav dhau los xaus nrog nqe lus uas hais tias, “Kev sib yuav los ntawm kev cog lus ntawm xyoo 313 sawv cev rau qhov kev sib yuav cog lus zaum kawg ntawm hwj chim papacy nrog Tebchaws Meskas—tus vaj ntxwv thawj tshaj plaws ntawm kaum tus vaj ntxwv hauv Tshwmsim tshooj kaum xya; ib lub hwj chim muaj ob tug kub uas raug ua qauv los ntawm lub hwj chim muaj ob tug kub ntawm Fabkis. Keeb kwm uas pib nrog Clovis xyoo 496 thiab thaum kawg coj mus rau txoj cai txib ntawm Justinian xyoo 533 thiab kev tsa lub papacy rau saum lub zwm txwv xyoo 538, sawv cev rau keeb kwm txij xyoo 1989 mus txog rau txoj cai Hnub Caiv.”
Ronald Reagan was typified by Clovis in 496 and Donald Trump is typified by Justinian in 533. Justinian’s decree came five years before the papacy ascended the throne in 538, and the Edict of Milan came eight years before the first Sunday law of 321. Both the decree and edict align as the waymark which precedes the Sunday law.
Ronald Reagan raug ua cim ua ntej los ntawm Clovis hauv 496, thiab Donald Trump raug ua cim ua ntej los ntawm Justinian hauv 533. Txoj cai tshaj tawm ntawm Justinian tau los tsib xyoos ua ntej lub hwj chim papacy nce mus zaum saum lub zwm txwv hauv 538, thiab Edict of Milan tau los yim xyoos ua ntej thawj txoj cai hnub Sunday hauv 321. Ob qho tib si, txoj cai tshaj tawm thiab tsab cai ntawd, sib haum raws li tus cim taw qhia uas los ua ntej txoj cai hnub Sunday.
Reagan
Reagan
In 1870, Italian troops captured Rome (20 September 1870). The Papal States ceased to exist as a territorial state, and Pope Pius IX became the “prisoner in the Vatican.” With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler. In October of 1951, President Harry S. Truman nominated General Mark W. Clark as U.S. Ambassador to the Vatican. Strong opposition quickly arose from many Protestant churches and organizations, who argued that the appointment violated the separation of church and state. In January of 1952 General Clark withdrew his name.
Xyoo 1870, cov tub rog Italian tau txeeb tau Rome (20 Cuaj Hlis 1870). Cov Xeev ntawm Papacy tsis muaj nyob ntxiv lawm ua ib lub xeev uas muaj thaj av, thiab Pope Pius IX tau los ua tus “neeg raug kaw hauv Vatican.” Vim tsis tshuav ib thaj av papal twg uas raug lees paub ua ib lub xeev muaj hwj chim kav nws tus kheej lawm, Tebchaws Meskas (ib yam li ntau lub tebchaws lwm thiab) thiaj tsis tuav ntxiv kev sib raug zoo raws kev cai lij choj nrog Pope raws li ib tug thawj kav tebchaws hauv ntiajteb. Nyob rau lub Kaum Hli xyoo 1951, Thawj Tswj Hwm Harry S. Truman tau xaiv tsa General Mark W. Clark ua Tebchaws Meskas tus Ambassador rau Vatican. Kev tawm tsam muaj zog tau sawv los sai sai ntawm ntau lub koom txoos thiab koomhaum Protestant, uas tau hais tias qhov kev xaiv tsa ntawd ua txhaum txoj kev cais pawg ntseeg thiab lub xeev. Lub Ib Hlis xyoo 1952 General Clark tau thim nws lub npe.
On January 10, 1984, President Ronald Reagan and Pope John Paul II formally agreed to establish full diplomatic relations between the United States and the Holy See. April 9, 1984 William A. Wilson (who had already been serving as Reagan’s personal representative) presented his credentials and became the first U.S. Ambassador to the Holy See.
Hnub tim 10 Lub Ib Hlis, 1984, Thawj Tswj Hwm Ronald Reagan thiab Pope John Paul II tau pom zoo raws kev cai tsim kom muaj kev sib raug zoo kev ua nom ua tswv puv npo ntawm Tebchaws Meskas thiab Lub Rooj Ntshiab. Hnub tim 9 Lub Plaub Hlis, 1984, William A. Wilson (uas twb tau ua haujlwm lawm raws li Reagan tus neeg sawv cev ntiag tug) tau xa nws daim ntawv pov thawj kev sawv cev thiab los ua thawj tus Thawj Coj Sawv Cev ntawm Tebchaws Meskas rau Lub Rooj Ntshiab.
Within the thirty-three years from 1951 until 1984 the resistance of Protestantism against Catholicism dissipated. The “arms” that stood for the papacy in 496 with Clovis typify Reagan in 1984 on through to 1989. Clovis represented the removal of the religion (paganism) that was restraining the papacy from rising back into power, and by 1984 the resistance of Protestantism to the rise of the papacy had been taken away. The “daily” (paganism) had been removed, and Paul describes that removing of the resistance of paganism to the papacy as a “falling away.”
Nyob hauv peb caug peb xyoos txij xyoo 1951 mus txog 1984, kev tawm tsam ntawm Protestantism rau Catholicism tau yaj ploj mus. Cov “caj npab” uas sawv cev rau lub hwj chim papacy hauv xyoo 496 nrog Clovis yog ib daim qauv qhia Reagan hauv xyoo 1984 mus txuas ntxiv txog 1989. Clovis sawv cev rau kev muab txoj kev ntseeg (paganism) uas tab tom txwv tsis pub papacy sawv rov qab los muaj hwj chim tshem tawm; thiab txog xyoo 1984, kev tawm tsam ntawm Protestantism rau qhov sawv ntawm papacy twb raug muab tshem tawm lawm. Qhov “txhua hnub” (paganism) twb raug muab tshem tawm lawm, thiab Paul piav txog qhov kev muab kev tawm tsam ntawm paganism rau papacy tshem tawm ntawd tias yog ib qho “poob mus deb.”
The symbolic church of compromise represented by Constantine the Great and the history of 313 unto 538 represented a period when a church compromised itself and fell away. The religion represented by ‘508’ which had previously restrained the inroads of papal power, typified the falling away of the Protestants in the United States. Reagan was represented by Clovis. In 496 Clovis gave his “power” to the papacy, thus typifying the “unholy alliance” that was accomplished in the Reagan years. Clovis also represented the taking away of the “daily” in 508. 508 typified 1984.
Lub pawg ntseeg piv txwv uas sib haum xeeb nrog kev ua txhaum, sawv cev los ntawm Constantine tus Loj thiab keeb kwm txij xyoo 313 mus txog 538, sawv cev rau ib ntus uas ib pawg ntseeg tau muab nws tus kheej tso rau hauv kev sib haum xeeb thiab poob kev ntseeg lawm. Txoj kev ntseeg uas sawv cev los ntawm “508,” uas yav tas los tau txwv tsis pub hwjchim papal nkag los, yog ib yam piv txwv txog kev poob kev ntseeg ntawm cov Protestants hauv Tebchaws Meskas. Reagan tau sawv cev los ntawm Clovis. Xyoo 496 Clovis tau muab nws “hwjchim” rau papacy, yog li ntawd nws ua piv txwv txog “kev koom tes tsis dawb huv” uas tau raug ua tiav nyob rau xyoo Reagan. Clovis kuj sawv cev txog kev muab tshem tawm ntawm “txhua hnub” hauv 508. 508 yog ib yam piv txwv txog 1984.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Qhov kev sib haum xeeb no ntawm kev pe hawm dab cuav thiab txoj Kev Ntseeg Khetos tau ua rau muaj kev txhim kho ntawm ‘tus neeg txhaum’ uas tau raug hais tseg ua ntej hauv lo lus faj lem tias nws tawm tsam thiab tsa nws tus kheej siab dua Vajtswv. Lub cev txheej txheem loj kawg nkaus ntawm kev cai dab qhuas cuav ntawd yog ib daim txuj ci tshaj plaws ntawm Xatas lub hwj chim—ib lub cim nco txog nws tej kev siv zog los tsa nws tus kheej zaum saum lub zwm txwv kom kav lub ntiaj teb raws li nws lub siab nyiam.” The Great Controversy, 50.
Reagan famously called the Soviet Union an “evil empire” in a 1983 speech and regarded atheistic communism as a profound moral and spiritual threat. He and John Paul II formed a close personal and political partnership against Soviet communism. Both men saw the struggle in moral and even providential terms; Reagan privately spoke of a “Divine Plan” to bring down communism. Reagan had an interest in the Fatima apparitions (the warning that “Russia would spread her errors”), and the two leaders discussed their shared sense that God had spared their lives (both survived assassination attempts in 1981) for a purpose connected to defeating communism.
Reagan yog tus uas nto npe hu lub Soviet Union tias yog ib lub “nceeg vaj phem” nyob rau hauv ib zaj lus hais xyoo 1983, thiab nws saib kev koomunis uas tsis ntseeg Vajtswv ua ib qho kev hem thawj tob kawg rau sab kev ncaj ncees thiab sab ntsuj plig. Nws thiab John Paul II tau tsim ib txoj kev koom tes uas nyob sib ze heev, ob leeg rau sab tus kheej thiab sab nom tswv, tawm tsam Soviet kev koomunis. Ob tug txivneej no puav leej pom qhov kev tawm tsam ntawd raws li tej ntsiab lus ntawm kev ncaj ncees thiab txawm yog raws li Vajtswv txoj kev teem tseg; Reagan tau hais ntiag tug txog ib “Txoj Kev Npaj Saum Ntuj Ceeb Tsheej” los rhuav tshem kev koomunis. Reagan kuj muaj kev txaus siab rau tej xwm txheej tshwm sim ntawm Fatima (cov lus ceeb toom tias “Russia yuav nthuav nws tej kev yuam kev mus”), thiab ob tug thawj coj ntawd tau sib tham txog lawv txoj kev paub sib xws tias Vajtswv tau cawm lawv txoj sia tseg (nkawd ob leeg dim ntawm kev sim tua xyoo 1981) rau ib lub hom phiaj uas muaj kev txuas nrog rau kev kov yeej kev koomunis.
The Disciples of Christ
Cov Thwj Tim ntawm Khetos
Reagan was raised in the Disciples of Christ denomination whose founding fathers directly taught that the pope of Catholicism was the antichrist. Alexander Campbell, the most prominent early leader of the Disciples of Christ church repeatedly identified the papacy as the antichrist. In debates and writings, he argued that the little horn of Daniel 7, the beast of Revelation 13, and the man of sin of 2 Thessalonians 2 all pointed to the popes of Rome. He used these identifications in public debates (including with Catholic Bishop John B. Purcell in 1837). Barton W. Stone referred to the government of the Pope as the true antichrist and the “man of sin.” Walter Scott (another early evangelist of the movement) wrote that the man of sin, the Pope of Rome, would arise in the Christian church and exalt himself above God.
Reagan raug tsa hlob hauv pawg ntseeg Disciples of Christ uas nws cov txiv tsim pawg ntseeg tau qhia ncaj qha tias tus pope ntawm Catholicism yog tus antichrist. Alexander Campbell, tus thawj coj thaum ntxov uas muaj npe tshaj plaws ntawm pawg ntseeg Disciples of Christ, tau rov hais ntau zaus tias lub papacy yog tus antichrist. Hauv kev sib cav thiab hauv nws tej ntawv sau, nws tau sib cav tias lub kub me ntawm Daniel 7, tus tsiaj nyaum ntawm Revelation 13, thiab tus neeg txhaum ntawm 2 Thessalonians 2 txhua yam hais ncaj rau cov pope ntawm Rome. Nws tau siv cov kev txheeb no hauv kev sib cav rau pej xeem (xws li nrog Catholic Npis Sov John B. Purcell hauv xyoo 1837). Barton W. Stone tau hais txog txoj kev tswj hwm ntawm tus Pope tias yog tus antichrist tiag thiab yog “tus neeg txhaum.” Walter Scott (ib tug tub tshaj tawm txoj moo zoo thaum ntxov ntxiv ntawm txoj kev txav no) tau sau tias tus neeg txhaum, tus Pope ntawm Rome, yuav sawv los hauv pawg ntseeg Christian thiab tsa nws tus kheej siab dua Vajtswv.
Reagan’s mother Nelle, was a devout member of the Disciples of Christ denomination and was the main religious influence in his childhood. Reagan was baptized in the Disciples of Christ church in Dixon, Illinois, at age 11 and was active there as a teenager (including teaching Sunday school). He attended Eureka College, which was affiliated with the Disciples of Christ.
Ronald Reagan niam Nelle yog ib tug tswvcuab uas mob siab rau ntawm pawg ntseeg Disciples of Christ, thiab nws yog tus muaj kev cuam tshuam kev ntseeg loj tshaj plaws rau nws thaum nws tseem yau. Reagan tau txais kev cai raus dej hauv pawg ntseeg Disciples of Christ hauv Dixon, Illinois, thaum nws muaj 11 xyoos, thiab thaum nws tseem hluas nws tau koom tes nquag nyob ntawd (xws li qhia chav kawm hnub Sunday). Nws tau kawm hauv Eureka College, uas muaj kev koom tes nrog pawg ntseeg Disciples of Christ.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world.” Kress Collection, 105.
“Cov uas muaj kev ntxhov siab hauv lawv txoj kev to taub txog lo lus, cov uas tsis pom lub ntsiab ntawm antichrist, lawv yeej yuav muab lawv tus kheej tso rau sab ntawm antichrist. Nim no tsis muaj sijhawm rau peb los yoog raws lub ntiajteb.” Kress Collection, 105.
Reagan was typified by Clovis and also the compromise of Constantine the Great. Reagan was also the first of the last eight presidents since the time of the end in 1989. As the first of the last eight presidents he typifies Donald Trump, who, like unto Reagan is profoundly confused about the true aims of the papacy, and who the papacy is.
Reagan raug ua tus qauv los ntawm Clovis thiab kuj los ntawm txoj kev sib haum xeeb ntawm Constantine tus Loj. Reagan kuj yog thawj tug ntawm yim tus thawj tswj hwm kawg txij thaum lub sij hawm kawg xyoo 1989 los. Ua thawj tug ntawm yim tus thawj tswj hwm kawg, nws ua tus qauv rau Donald Trump, tus uas, zoo ib yam li Reagan, tsis meej pem heev txog tej hom phiaj tseeb ntawm lub hwj chim papacy, thiab hais txog tias papacy yog leej twg.
Can two walk together, except they be agreed? Amos 3:3.
Ob leeg leeg thiaj taug kev ua ke tau los, tsuas yog nkawd tau pom zoo ua ntej? Amos 3:3.
The sixth and final treaty marriage in Daniel chapter eleven occurs in the history that begins at the time of the end in 1989, and ends in the history of Donald Trump.
Txoj kev sib yuav raws li kev cog lus zaum thib rau thiab zaum kawg hauv Daniel tshooj kaum ib tshwm sim hauv zaj keeb kwm uas pib thaum lub sij hawm kawg xyoo 1989, thiab xaus rau hauv zaj keeb kwm ntawm Donald Trump.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Hauv tej kev txav uas tab tom muaj tam sim no hauv Tebchaws Meskas los ua kom tej koom haum thiab tej kev coj siv ntawm pawg ntseeg tau txais kev txhawb nqa los ntawm lub xeev, cov Protestants tab tom taug raws cov kauj ruam ntawm cov papists. Tsis tas li ntawd xwb, lawv tseem tab tom qhib qhov rooj rau lub Papacy kom rov tau nyob hauv Protestant America txoj kev muaj hwjchim tshaj plaws uas nws tau poob hauv Lub Qub Ntiajteb lawm.” The Great Controversy, 573.
The marriage treaty of 313 and the Edict of Milan aligns with the history of 533, and the decree of Justinian in 533 will again be implemented by a professed Christian administration, that no longer understands that to identify the papal power as a Christian institution is an oxymoron at best, and a fatal delusion at worst.
Daim ntawv cog lus sib yuav xyoo 313 thiab Daim Ntawv Tshaj Tawm ntawm Milan sib haum nrog keeb kwm xyoo 533, thiab txoj cai txib ntawm Justinian xyoo 533 yuav rov raug coj los siv dua los ntawm ib txoj kev tswj hwm uas qhuab ntuas tias yog Khixatia, uas twb tsis to taub lawm tias kev txheeb lub hwj chim papal ua ib lub koom haum Khixatia yog ib lo lus sib txeeb hauv nws tus kheej nyob rau qhov zoo tshaj plaws, thiab nyob rau qhov phem tshaj plaws yog ib qho kev dag ntxias uas coj tau kev tuag.
Church and State
Pawg Ntseeg thiab Lub Xeev
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Xyoo 457 BC, txoj cai txib thib peb ntawm Artaxerxes tau rov muab kev ywj pheej ntawm lub tebchaws rau ob qho tib si txoj cai tswjfwm kev nom kev tswv thiab txoj cai cai dab qhuas.
And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:25, 26.
Thiab koj, Exala, raws li txoj kev txawj ntse ntawm koj tus Vajtswv, uas nyob hauv koj txhais tes, cia li tsa cov thawj kav thiab cov txiav txim, kom lawv txiav txim tau rau txhua haiv neeg uas nyob sab dej tim ub, yog txhua tus uas paub koj tus Vajtswv txoj kevcai; thiab nej yuav tsum qhia cov uas tsis paub. Thiab leejtwg los uas tsis kam ua raws li koj tus Vajtswv txoj kevcai thiab vajntxwv txoj kevcai, cia li ua kev txiav txim rau nws sai sai, txawm yog raug rau kev tuag, los yog raug ntiab tawm, los yog raug txeeb cuab tam, los yog raug kaw hauv tsev lojcuj. Ezra 7:25, 26.
The third decree provided authority to execute judgment and punishment for both the laws of God and the laws of the king. That decree marked the beginning of the twenty-three-hundred-year prophecy which concluded on October 22, 1844 when Christ suddenly came to His temple. It also marked the beginning of a two-hundred-and-fifty-year prophecy that ended in 207 BC, in the history between the battles of Raphia in 217 BC and Panium in 200 BC. The restoration of both civil and religious sovereignty in 457 BC identifies a twofold alpha that finds two omega fulfillment's. Both omega fulfillment's represent a closed door; one for the Protestant horn and the other for the Republican horn.
Txoj cai tshaj tawm thib peb tau muab txoj cai los ua kev txiav txim thiab rau txim rau ob qho tib si raws li Vajtswv txoj kevcai thiab raws li vajntxwv txoj kevcai. Txoj cai tshaj tawm ntawd tau cim tseg qhov pib ntawm zaj lus faj lem ob txhiab peb puas xyoo, uas tau xaus rau hnub Kaum Hli 22, 1844, thaum Khetos mam li nco dheev los rau Nws lub tuam tsev. Nws kuj tau cim tseg qhov pib ntawm ib zaj lus faj lem ob puas tsib caug xyoo, uas tau xaus rau xyoo 207 BC, hauv keeb kwm nruab nrab ntawm kev sib ntaus ntawm Raphia xyoo 217 BC thiab Panium xyoo 200 BC. Kev rov qab tsa dua tshiab ntawm ob qho tib si txoj kev kav tebchaws thiab txoj kev muaj hwjchim kav kev ntseeg hauv xyoo 457 BC qhia txog ib qho alpha ob npaug uas tau txais ob qho omega kev ua tiav. Ob qho omega kev ua tiav no sawv cev rau ib lub qhov rooj kaw; ib qho yog rau lub kub Protestant thiab lwm qhov yog rau lub kub Republican.
The first prophecy of twenty-three hundred years represented God’s laws, and the two-hundred-and-fifty-year prophecy represented the king’s laws. The two prophecies identify the horn of Protestantism and the horn of Republicanism upon the earth beast of Revelation thirteen. The Republican horn of the earth beast is placed into the middle of verses eleven through sixteen of Daniel eleven. The seventeen-year period between Raphia and Panium is intersected by one horn from the dual prophecy of the third decree in 457 BC. The twofold prophecy identifies both the judgment of the final covenant people and also the judgment of the nation where that covenant people find their roots.
Zaj lus faj lem thawj ntawm ob txhiab peb puas xyoo sawv cev rau Vajtswv tej kevcai, thiab zaj lus faj lem ob puas tsib caug xyoo sawv cev rau vajntxwv tej kevcai. Ob zaj lus faj lem no qhia kom paub txog lub kub ntawm Protestantism thiab lub kub ntawm Republicanism saum tus tsiaj hauv ntiajteb ntawm Tshwmsim tshooj kaum peb. Lub kub Republican ntawm tus tsiaj hauv ntiajteb raug muab tso rau hauv nruab nrab ntawm nqe kaum ib mus txog kaum rau ntawm Daniyee tshooj kaum ib. Lub sijhawm kaum xya xyoo uas nyob nruab nrab ntawm Raphia thiab Panium raug ib lub kub los ntawm zaj lus faj lem ob npaug ntawm tsab kev cai thib peb hauv xyoo 457 BC txiav hla. Zaj lus faj lem ob chav no qhia kom paub txog ob qho tib si txoj kev txiav txim rau cov neeg khi lus kawg nkaus thiab txoj kev txiav txim rau lub tebchaws uas cov neeg khi lus ntawd nrhiav tau lawv tej cag keeb kwm.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Nws hais rau Abram tias, Koj yuav tsum paub tseeb tias koj caj ces yuav mus ua neeg txawv teb chaws nyob hauv ib lub teb chaws uas tsis yog lawv li, thiab lawv yuav ua qhev rau lawv; thiab lawv yuav tsim txom lawv tau plaub puas xyoo; Thiab lub teb chaws ntawd uas lawv yuav ua qhev rau, Kuv kuj yuav txiav txim rau thiab: tom qab ntawd lawv yuav tawm los nrog tej cuab tam ntau heev. Chiv Keeb 15:13, 14.
In the book of Ezekiel, October 22, 1844 is typified by October 22, 573 BC. One date identifies the beginning of the investigative judgment and the other identifies the sounding of the Jubilee trumpet at both the beginning and the conclusion of the judgment process. Both dates align, and both identify a closed door. 1844 represents the closing of the door of the holy place, as Christ moved into the Most Holy Place. 573 BC identifies the close of human probation where the slaves of sin who have been redeemed are given their freedom, and a new earth to dwell in.
Hauv phau ntawv Exekees, Lub Kaum Hli 22, 1844 raug ua qauv qhia los ntawm Lub Kaum Hli 22, 573 BC. Ib hnub qhia txog qhov pib ntawm txoj kev txiav txim tshuaj xyuas, thiab lwm hnub qhia txog kev tshuab raj Yubili thaum pib thiab thaum xaus ntawm txoj kev txiav txim ntawd. Ob hnub ntawd sib haum, thiab ob hnub tib si qhia txog ib lub qhov rooj kaw. Xyoo 1844 sawv cev rau kev kaw ntawm lub qhov rooj ntawm chav dawb huv, thaum Khetos txav mus rau hauv Chav Dawb Huv Tshaj Plaws. Xyoo 573 BC qhia txog qhov kaw ntawm neeg lub sij hawm sim siab, thaum cov qhev ntawm txoj kev txhaum uas twb raug txhiv lawm raug pub lawv txoj kev ywj pheej, thiab ib lub ntiaj teb tshiab rau lawv nyob.
And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the Lord your God. Leviticus 25:54, 55.
Thiab yog tias nws tsis raug txhiv dim hauv cov xyoo ntawd, ces nws yuav raug tso tawm nyob rau xyoo jubiles, nws tus kheej thiab nws cov me nyuam nrog nws. Rau qhov cov me nyuam Ixayees yog kuv cov tub qhe; lawv yog kuv cov tub qhe uas kuv tau coj tawm hauv tebchaws Iyi tebchaws: Kuv yog tus Tswv nej tus Vajtswv. Leviticus 25:54, 55.
Both October 22’s represent the closed door of the soon-coming Sunday law. The period of probation given to Adventism began in 1844 and ends at the soon-coming Sunday law, and the period of probation given to the United States also ends at the soon-coming Sunday law. Both endings align with October 22’s two witnesses of 2,300 years and two hundred and fifty years.
Ob hnub tim 22 lub Kaum Hli ob leeg no sawv cev rau lub qhov rooj kaw ntawm txoj cai Hnub Caiv Hnub Xya uas yuav los sai. Lub sijhawm ntawm txoj kev sim siab uas tau pub rau Adventism pib xyoo 1844 thiab xaus rau ntawm txoj cai Hnub Caiv Hnub Xya uas yuav los sai, thiab lub sijhawm ntawm txoj kev sim siab uas tau pub rau Tebchaws Meskas kuj xaus rau ntawm txoj cai Hnub Caiv Hnub Xya uas yuav los sai thiab. Ob txoj kev xaus no sib haum nrog ob tug timkhawv ntawm hnub tim 22 lub Kaum Hli, yog 2,300 xyoo thiab ob puas tsib caug xyoo.
The two hundred and fifty years that ends in the history between Raphia and Panium divides the period of the two battles into two symbolic numbers, which together possess their own peculiar meaning. Ten years after Raphia, meaning borderland and seven years before Panium which was a battle fought upon a plain and ended at a siege. Ten and seven as a symbol identify the dragon power upon several witnesses. 207 BC places Trump, the symbol of the earth beast in between verse eleven and fifteen of Daniel eleven prophetically preparing to speak as a dragon, as represented by the combination of the number ten and the number seven.
Ob puas caug tsib caug xyoo uas xaus rau hauv zaj keeb kwm nyob nruab nrab ntawm Raphia thiab Panium faib lub sijhawm ntawm ob qhov kev sib ntaus ntawd ua ob tug lej cim, uas thaum muab los ua ke ces nyias muaj lawv tus kheej lub ntsiab tshwjxeeb. Kaum xyoo tom qab Raphia, uas txhais hais tias ciam teb thaj av, thiab xya xyoo ua ntej Panium, uas yog ib qho kev sib ntaus uas tau ua rau saum ib daim tiaj thiab xaus rau hauv ib qho kev kaw nroog. Kaum thiab xya ua ib lub cim qhia txog lub hwjchim zaj raws li ntau tus timkhawv. Xyoo 207 BC muab Trump, uas yog lub cim ntawm tus tsiaj qus hauv ntiajteb, tso rau nruab nrab ntawm nqe kaum ib thiab kaum tsib ntawm Daniyees kaum ib, raws li txojkev yaj saub tab tom npaj los hais zoo li ib tug zaj, raws li tau sawv cev los ntawm kev sib txuas ua ke ntawm tus lej kaum thiab tus lej xya.
Seventeen is also symbolic and it expands the history of Raphia to Panium beyond Panium and also before Raphia. Ptolemy IV Philopator reigned as king of Ptolemaic Egypt from 221 BC to 204 BC, and he defeated Antiochus Magnus at Raphia in 217 BC. Ptolemy began to reign before Raphia, and he reigned for ‘seventeen’ years. The number seventeen represents a historical period which begins prior to Raphia, and that extends beyond the battle of Panium and the siege of Sidon unto the close of human probation as represented by the year 330. The two-hundred-and-fifty-year prophecy for the period of the church of Smyrna began in the 64 and ended at the Edict of Milan and the marriage treaty of 313.
Kaum xya kuj kuj yog ib lub cim thiab nws nthuav keeb kwm ntawm Raphia mus txog Panium kom dhau Panium thiab tseem rov mus ua ntej Raphia thiab. Ptolemy IV Philopator kav ua vajntxwv ntawm Ptolemaic Egypt txij xyoo 221 BC mus txog xyoo 204 BC, thiab nws tau kov yeej Antiochus Magnus ntawm Raphia xyoo 217 BC. Ptolemy pib kav ua ntej Raphia, thiab nws kav tau “kaum xya” xyoo. Tus lej kaum xya sawv cev rau ib ntu keeb kwm uas pib ua ntej Raphia, thiab uas nthuav dhau kev sib ntaus ntawm Panium thiab kev vij Sidon mus txog rau thaum kaw kev sim ntawm tibneeg raws li sawv cev los ntawm xyoo 330. Zaj lus faj lem ob puas tsib caug xyoo rau lub sijhawm ntawm pawg ntseeg Smyrna pib xyoo 64 thiab xaus rau ntawm Edict of Milan thiab daim ntawv cog lus sib yuav xyoo 313.
Constantine the Great represents the history of the church of Pergamos, and that history began in 313 and ended in 538. The first ‘seventeen’ years after the conclusion of the two-hundred-and-fifty-year prophecy in 313 possesses three waymarks. 313 was the Edict of Milan, 321 was the first Sunday law and the division of the empire is marked in 330. 330 represents the final Sunday law which marks the close of human probation. The number seventeen therefore begins before Raphia and ends well after the military campaign of Panium and Sidon. Verse sixteen in Daniel eleven represents the Sunday law in the United States
Constantine tus Loj sawv cev rau keeb kwm ntawm lub koom txoos Pergamos, thiab keeb kwm ntawd pib xyoo 313 thiab xaus xyoo 538. Kaum xya xyoo thawj zaug tom qab qhov xaus ntawm zaj lus faj lem ob puas tsib caug xyoo hauv xyoo 313 muaj peb lub cim qhia txoj kev. Xyoo 313 yog Txoj Cai Milan, xyoo 321 yog thawj txoj cai Hnub Caiv, thiab kev faib ntawm lub teb chaws vaj ntxwv raug cim tseg hauv xyoo 330. Xyoo 330 sawv cev rau txoj cai Hnub Caiv kawg uas cim txog qhov kaw ntawm lub sij hawm sim siab rau tib neeg. Yog li ntawd, tus lej kaum xya pib ua ntej Raphia thiab xaus deb tom qab kev tawm tsam tub rog ntawm Panium thiab Sidon. Nqe kaum rau hauv Daniyee kaum ib sawv cev rau txoj cai Hnub Caiv hauv Tebchaws Meskas.
The Smyrna prophecy identifies the sign of the siege that is the very heart of Ezekiel’s warning message. The waymark that precedes the Sunday law, as represented by the two illustrations of the destruction of Jerusalem is the siege, but it is also the Edict of Milan, which begins the formation of the image of the beast.
Cov lus faj lem ntawm Xamawna qhia meej txog lub cim ntawm kev vij lub nroog uas yog lub plawv tseem ceeb ntawm Exekees txoj xov ceeb toom. Lub cim taw kev uas los ua ntej txoj cai hnub Sunday, raws li tau sawv cev los ntawm ob daim duab piv txwv ntawm kev puas tsuaj ntawm Yeluxalees, yog kev vij lub nroog; tiam sis nws kuj yog Txoj Cai Milan, uas pib txoj kev tsim tsa tus duab ntawm tus tsiaj qus.
At the siege a treaty marriage procession will occur. It is a fractal of the marriage procession that began with Reagan, as typified by Clovis in 496, but the final procession unto the marriage begins at the siege aligning with Justinian’s decree of 533, and with the Edict of Milan in 313. Both waymarks precede the Sunday law. 313 preceded the first Sunday law of 321, and the decree of 533 preceded the Sunday law at the third Counsel of Orleans in 538. Some type of legislation will fulfill the prophetic characteristics of both the decree of Justinian and the Edict of Milan, while some type of a symbolic treaty marriage will be put in place.
Thaum lub sij hawm raug v围城 yuav muaj ib txoj kev taug kev ntawm kev sib yuav raws li daim ntawv cog lus tshwm sim. Qhov no yog ib daim qauv fractal ntawm txoj kev taug kev ntawm kev sib yuav uas tau pib nrog Reagan, raws li Clovis hauv xyoo 496 tau ua qauv qhia; tiam sis txoj kev taug kev kawg mus txog rau kev sib yuav pib thaum lub sij hawm raug v围城, sib haum nrog Justinian tsab cai tshaj tawm xyoo 533, thiab nrog Tsab Cai Milan hauv xyoo 313. Ob qho cim-taw no los ua ntej txoj cai hnub Sunday. Xyoo 313 los ua ntej thawj txoj cai hnub Sunday xyoo 321, thiab tsab cai tshaj tawm xyoo 533 los ua ntej txoj cai hnub Sunday ntawm Pawg Sab Laj thib peb ntawm Orleans xyoo 538. Yuav muaj ib hom kev cai lij choj twg los xij uas yuav ua kom tiav cov yam ntxwv cev Vajtswv lus ntawm ob qho tib si, yog Justinian tsab cai tshaj tawm thiab Tsab Cai Milan, thaum tib lub sij hawm yuav muaj ib hom kev sib yuav raws li daim ntawv cog lus uas yog cim raug tsa los siv.
When that decree is made it is too late to get ready, for the door of probation is closed upon the Protestant horn as surely as it closed at the first Passover in Egypt. Thereafter the Sunday law, the next waymark identifies not simply that the image of the beast has been fully formed, but also the enforcement of the mark of the beast. The Sunday law marks the end of probation for the Republican horn, the earth beast of Revelation thirteen as certainly as Pharaoh and his host died in the Red Sea after the Passover.
Thaum txoj cai txiav txim ntawd raug muab tshaj tawm lawm, ces twb lig dhau lawm rau kev npaj txhij, vim lub qhov rooj ntawm lub sijhawm sim siab twb raug kaw rau saum lub kub txhais Protestant lawm, ib yam tseeb npaum li nws tau raug kaw thaum thawj zaug Hla Dhau nyob hauv tebchaws Iyi. Tom qab ntawd txoj cai Hnub Caiv, uas yog tus cim taw qhia tom ntej, qhia kom meej tsis yog tsuas yog tias tus duab ntawm tus tsiaj nyaum twb raug tsim kom tiav lawm xwb, tabsis kuj yog kev yuam kom txais lub cim ntawm tus tsiaj nyaum thiab. Txoj cai Hnub Caiv cim qhov kawg ntawm lub sijhawm sim siab rau lub kub txhais Republican, uas yog tus tsiaj nyaum hauv ntiajteb ntawm Tshwm Sim kaum peb, ib yam tseeb npaum li Falau thiab nws pab tub rog tau tuag hauv Hiavtxwv Liab tom qab Hla Dhau.
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump, as represented by Antiochus Magnus preparing for the upcoming campaign that begins on the plain of Panium and ends with the siege of Sidon. After the Battle of Panium, the Ptolemaic commander Scopas of Aetolia fled with about 10,000 surviving troops to the city of Sidon. Antiochus pursued him and laid ‘siege’ to Sidon. The Ptolemaic government in Alexandria sent a relief force, but it failed. Facing starvation, Scopas surrendered the city. Antiochus allowed Scopas to leave; Scopas later returned to Egypt, where he was eventually executed on charges of treason and embezzlement. The siege of Sidon completed Antiochus’s conquest of Coele-Syria after Panium.
Ob puas tsib caug xyoo uas xaus rau xyoo 207 BC ntawd qhia txog Donald Trump, raws li tus uas Antiochus Magnus sawv cev, tab tom npaj rau txoj kev tawm tsam uas yuav los txog, uas pib rau thaj tiaj nrag ntawm Panium thiab xaus nrog kev vij lub nroog Sidon. Tom qab Tsov Rog Panium, tus thawj tub rog Ptolemaic hu ua Scopas ntawm Aetolia tau khiav dim nrog kwv yees li 10,000 leej tub rog uas tseem ciaj sia mus rau hauv lub nroog Sidon. Antiochus tau caum nws mus thiab tsa “kev vij” rau Sidon. Tsoom fwv Ptolemaic nyob hauv Alexandria tau xa ib pab tub rog tuaj pab cawm, tiam sis pab ntawd ua tsis tau tiav. Vim ntsib kev tshaib nqhis, Scopas thiaj li muab lub nroog rau. Antiochus cia Scopas tawm mus; tom qab ntawd Scopas rov qab mus rau tim Iyiv, qhov chaw uas thaum kawg nws raug tua vim raug liam txog kev ntxeev siab thiab kev qiv txeeb nyiaj. Kev vij lub nroog Sidon tau ua kom Antiochus txoj kev kov yeej Coele-Syria tom qab Panium tiav hlo.
Sister White identifies Uriah Smith’s book, Daniel and the Revelation as “God’s helping hand.” Smith identifies the two-step campaign of Antiochus in his commentary on verses fourteen and fifteen of Daniel eleven.
Muam White txheeb Uriah Smith phau ntawv, Daniel and the Revelation, tias yog “Vajtswv txhais tes pab.” Smith txheeb qhov kev tawm tsam ob theem ntawm Antiochus hauv nws cov lus piav qhia txog Daniyees kaum ib, nqe kaum plaub thiab kaum tsib.
“The tuition of the young king of Egypt was entrusted by the Roman Senate to M. Emilius Lepidus, who appointed Aristomenes, an old and experienced minister of that court, his guardian. His first act was to provide against the threatened invasion of the two confederated kings, Philip and Antiochus.
Kev cob qhia tus vaj ntxwv hluas ntawm tim lyiv teb chaws raug tso siab los ntawm Pawg Senate Loos rau M. Emilius Lepidus, uas tau tsa Aristomenes, ib tug thawj nom laus thiab muaj kev txawj ntse ntawm lub tsev hais plaub ntawd, ua nws tus saib xyuas. Nws thawj tes haujlwm yog npaj tiv thaiv qhov kev hem thawj ntawm kev txeeb teb chaws los ntawm ob tug vaj ntxwv uas tau koom tes ua ke, Philip thiab Antiochus.
“To this end he despatched Scopas, a famous general of AEtolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attalus in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt.
“Rau qhov kawg no nws tau xa Scopas, tus thawj tub rog nto npe ntawm AEtolia, uas thaum ntawd tseem ua haujlwm rau cov neeg Iyi, rov mus rau nws lub teb chaws yug los txhawm rau nrhiav kev pab ntxiv rau pab tub rog. Thaum nws tau npaj ib pab tub rog tiav lawm, nws txawm tawm tsam mus rau Palestine thiab Coele-Syria (vim Antiochus tab tom koom rau hauv ib qho kev ua rog nrog Attalus nyob hauv Lesser Asia), thiab nws tau kov yeej kom tag nrho Yudeya poob rau hauv kev tswj hwm ntawm Iyi.
“Thus affairs were brought into a posture for the fulfillment of the verse before us. For Antiochus, desisting from his war with Attalus at the dictation of the Romans, took speedy steps for the recovery of Palestine and Coele-Syria from the hands of the Egyptians. Scopas was sent to oppose him. Near the sources of the Jordan, the two armies met. [Panium] Scopas was defeated, pursued to Sidon, and there closely besieged. Three of the ablest generals of Egypt, with their best forces, were sent to raise the siege, but without success. At length Scopas meeting, in the gaunt and intangible specter of famine, a foe with whom he was unable to cope, was forced to surrender on the dishonorable terms of life only; whereupon he and his ten thousand men were suffered to depart, stripped and naked. Here was the taking of the most fenced cities by the king of the north; for Sidon was, both in its situation and its defenses, one of the strongest cities of those times. Here was the failure of the arms of the south to withstand, and the failure also of the people which the king of the south had chosen; namely, Scopas and his Aetolian forces.” Daniel and the Revelation, 257, 258.
“Yog li no tej xwm txheej thiaj raug coj los nyob rau hauv ib lub xeev rau qhov kev ua tiav ntawm nqe Vajlugkub uas nyob ntawm peb xub ntiag no. Rau qhov Antiochus, thaum tso tseg nws txoj kev ua rog nrog Attalus raws li lo lus txib ntawm cov Loos, tau maj nroos ua kauj ruam kom rov qab tau Palestine thiab Coele-Syria tawm ntawm tes cov Iyiv. Scopas raug xa mus tawm tsam nws. Nyob ze ntawm cov qhov dej yug tus dej Yaladee, ob pab tub rog tau ntsib nhau. [Panium] Scopas raug swb, raug caum mus txog Sidon, thiab raug kaw vov nruj nreem nyob ntawd. Peb tug thawj tub rog muaj peev xwm tshaj plaws ntawm Iyiv, nrog lawv cov tub rog zoo tshaj, raug xa tuaj los txhawm rau daws qhov kev kaw vov ntawd, tiamsis tsis tau qhov vam meej. Thaum kawg Scopas, thaum ntsib nyob rau hauv tus duab ntxoo ntshai thiab kov tsis tau ntawm kev tshaib kev nqhis ib tug yeeb ncuab uas nws tsis muaj peev xwm tawm tsam tau, raug yuam kom zwm rau raws li cov lus pom zoo txaj muag uas tsuas pub txoj sia xwb; ces nws thiab nws kaum txhiab tus neeg raug tso cai kom ncaim mus, raug hle tag thiab liab qab. Ntawm no yog qhov vajntxwv qaum teb txeeb tau cov nroog uas ruaj khov tshaj plaws; rau qhov Sidon, ob leeg hauv nws qhov chaw nyob thiab nws cov chaw tiv thaiv, yog ib lub nroog muaj zog tshaj plaws ntawm cov sijhawm ntawd. Ntawm no yog qhov cuab yeej ua rog ntawm sab qab teb tsis muaj peev xwm sawv tiv thaiv, thiab kuj yog qhov kev poob nthav ntawm cov neeg uas vajntxwv sab qab teb tau xaiv; yog tias, Scopas thiab nws cov tub rog Aetolian.” Daniel and the Revelation, 257, 258.
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump. The two-hundred-and-fifty-year prophecy that ends at 313 with the treaty marriage of east and west, and the Edict of Milan is identifying the formation of the image of the beast in the United States. The church of Pergamos, which began in 313 represents the history where Christianity fell away through a compromise with the religion of paganism, in advance of the papal power taking the throne. Pergamos and the year 313, typifies the compromise that is represented by the formation of the image of the beast in the United States. It represents the compromise of Christianity and papal Rome, for the religion of Catholicism is nothing more or less than paganism disguised as a Christian institution. The two-hundred-and-fifty-year prophecy that began in 1776 and ends this year is also addressing the United States. Thus, all three two-hundred-and-fifty-year prophecies address some prophetic aspect of the earth beast of Revelation thirteen, and all three end within the prophetic lines represented by the number seventeen.
Ob puas tsib caug xyoo uas xaus rau xyoo 207 BC qhia txog Donald Trump. Cov lus faj lem ob puas tsib caug xyoo uas xaus rau xyoo 313 nrog txoj kev sib yuav raws daim ntawv cog lus ntawm sab hnub tuaj thiab sab hnub poob, thiab Txoj Cai Milan, tab tom qhia txog kev tsim tsa tus mlom ntawm tus tsiaj nyaum hauv Tebchaws Meskas. Lub koom txoos Pergamos, uas pib hauv xyoo 313, sawv cev rau keeb kwm thaum uas Kev Ntseeg Khetos poob mus rau kev thim rov qab los ntawm kev sib haum xeeb nrog kev ntseeg pej kum, ua ntej lub hwj chim papacy los tuav lub zwm txwv. Pergamos thiab xyoo 313 yog tus qauv piv txwv ntawm txoj kev sib haum xeeb uas raug sawv cev los ntawm kev tsim tsa tus mlom ntawm tus tsiaj nyaum hauv Tebchaws Meskas. Nws sawv cev rau txoj kev sib haum xeeb ntawm Kev Ntseeg Khetos thiab Loos papal, rau qhov kev ntseeg Catholic tsis muaj dab tsi tshaj lossis qis dua li kev ntseeg pej kum uas hnav cev zoo li ib lub koom haum Khetos. Cov lus faj lem ob puas tsib caug xyoo uas pib xyoo 1776 thiab xaus rau xyoo no kuj tab tom hais txog Tebchaws Meskas thiab. Yog li ntawd, tag nrho peb txoj lus faj lem ob puas tsib caug xyoo no hais txog ib yam ntawm sab lus faj lem ntawm tus tsiaj nyaum hauv av hauv Tshwm Sim tshooj kaum peb, thiab tag nrho peb txoj no xaus nyob hauv cov kab lus faj lem uas tus lej kaum xya sawv cev.
The Sunday law is when the United States speaks as a dragon, and the speaking of a nation is the action of its legislative and judicial authorities.
Txoj cai hnub Sunday yog thaum Tebchaws Asmeskas hais lus zoo li ib tug zaj, thiab kev hais lus ntawm ib lub tebchaws yog kev ua ntawm nws cov thawjcoj tsim cai lij choj thiab nws cov thawjcoj txiav txim plaub ntug.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“Kev ‘hais lus’ ntawm ib haiv neeg yog txoj haujlwm ntawm nws cov thawj coj tsim cai lij choj thiab cov thawj coj txiav txim plaub ntug.” The Great Controversy, 442.
Trump is neither a judicial or legislative authority, so the soon-coming Sunday law is accomplished by the Congress. Yet any action that provides support for the papal power, typifies the Sunday law. The decree of 533, and the edict of 313 identify the beginning of the period when the image of the beast is formed. The conclusion is the soon-coming Sunday law, and Jesus always illustrates the end with the beginning, so the action of Trump through an executive order that would provide any “concession” to the antichrist of Bible prophecy would represent the alpha of the movement that only ends at the omega, when the United States “shall so abjure the principles of its government as to enact a Sunday law.”
Trump tsis yog ib txoj cai txiav txim plaub ntug los yog ib txoj cai tsim cai lij choj, yog li ntawd txoj cai Sunday uas yuav los sai no yog ua tiav los ntawm Congress. Txawm li ntawd los, txhua yam kev nqis tes uas muab kev txhawb nqa rau hwj chim papal, yog ib yam piv txwv txog txoj cai Sunday. Txoj cai txiav txim xyoo 533, thiab txoj cai tshaj tawm xyoo 313 qhia txog qhov pib ntawm lub sijhawm uas tus duab ntawm tus tsiaj qus raug tsim tsa. Qhov xaus yog txoj cai Sunday uas yuav los sai no, thiab Yexus ib txwm siv qhov pib los ua piv txwv qhia txog qhov kawg; yog li ntawd, qhov kev nqis tes ntawm Trump los ntawm ib daim executive order uas yuav muab ib yam “kev tso cai” rau tus antichrist hauv tej lus faj lem hauv Phau Vajlugkub, yuav sawv cev rau alpha ntawm qhov kev txav uas tsuas xaus ntawm omega xwb, thaum Tebchaws Meskas “yuav tsis lees txais tej ntsiab cai ntawm nws txoj kev tswj hwm mus txog qhov uas tsim tsa ib txoj cai Sunday.”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Muaj coob leej, txawm yog ntawm cov uas koom tes hauv txoj kev txav no los yuam kom hwm hnub Sunday, uas tseem dig muag rau cov txiaj ntsig uas yuav raws li txoj kev ua no. Lawv tsis pom tias lawv tab tom ntaus ncaj qha tawm tsam kev ywj pheej ntawm kev teev hawm. Muaj coob leej uas yeej tsis tau to taub txog txoj cai thov ntawm hnub Xanpataus hauv Vajlugkub thiab lub hauv paus cuav uas txoj kev tsim tsa hnub Sunday sawv saum nws. Txhua txoj kev txav uas txhawb txoj cai lij choj hauv kev ntseeg yeej yog ib qho kev ywm tes rau txoj kev kav ntawm papacy tiag tiag, uas tau ua tsov rog tsis tseg tawm tsam kev ywj pheej ntawm lub siab xav raws kev ntseeg los ntau tiam ntau puas xyoo. Kev coj hnub Sunday hwm tshuav nws txoj kev muaj nyob raws li ib lub koom haum uas hu ua Khetos raws “txoj kev zais ntawm kev phem”; thiab kev yuam kom hwm nws yuav yog ib qho lees paub tiag tiag txog cov hauv paus ntsiab cai uas yog lub pob zeb taw qhia tseem ceeb tshaj plaws ntawm Romanism. Thaum peb lub teb chaws yuav tsis lees yuav tej hauv paus ntsiab cai ntawm nws txoj kev tswj hwm mus txog rau qhov tsim ib txoj cai hnub Sunday, Protestantism yuav nyob hauv txoj kev ua ntawd tuav tes nrog popery; qhov ntawd yuav tsis yog lwm yam li muab txoj sia rau txoj kev tsim txom uas tau ntev los lawm saib ntsoov nws lub sijhawm nrog kev kub siab kom dhia rov qab los rau hauv txoj kev tswj kav hnyav dua qub.” Testimonies, volume 5, 711.
Any “movement in favor of religious legislation is really an act of concession to the papacy,” and those movements occur in advance of the soon-coming Sunday law.
Txhua txoj “kev txav uas txhawb kev cai lij choj hais txog kev ntseeg” tiag tiag “yog ib qho kev lees qhuas rau txoj kev kav ntawm papacy,” thiab cov kev txav ntawd tshwm sim ua ntej txoj cai Sunday uas yuav los txog sai no.
“The decree enforcing the worship of this day is to go forth to all the world. In a limited degree, it has already gone forth. In several places the civil power is speaking with the voice of a dragon, just as the heathen king spoke to the Hebrew captives.” Signs of the Times, May 6, 1897.
“Tsab cai kom hwm hnub no yuav tsum raug tshaj tawm mus thoob plaws tag nrho lub ntiajteb. Nyob rau ib theem txwv, nws twb raug tshaj tawm lawm. Hauv ntau qhov chaw, lub hwjchim pej xeem tab tom hais nrog lub suab ntawm tus zaj, ib yam nkaus li tus vajntxwv cuavtau hais rau cov neeg Henplais uas raug ntes coj mus ua qhev.” Signs of the Times, May 6, 1897.
We will continue these things in the next article.
Peb yuav txuas ntxiv hais txog tej yam no hauv zaj ntawv tom ntej.